Skip to main content

Prakash Resigns


Fiction

This time Prakash Pande’s resignation was final. The metro train that rolled by parallel to his office on the second floor of a monstrous building in ITO was witness to it.

“Are you sure you aren’t making a mistake?” His boss, Obhijit Choudhary, asked. He had asked the same question a couple of months back when Prakash had tendered his resignation saying that he couldn’t report lie after lie anymore.

“See, Pande,” the Editor-in-Chief Choudhary advised him then, “your resignation is going to make no difference to the policies of the India Chronicle, let alone stir any fat asshole on Parliament Street to make the faintest of a fart. We are sold, man, lock, stock, and barrel.”

Obhijit da counselled Prakash to stay on and understand the system thoroughly so that later when he got the chance he could write a book about it. “You are one of the best journos we have, man,” said Obhijit.

Prakash stayed on. And he went on to foist propaganda in the name of news. Whatever favoured the ruling party found space in the news pages. Whatever went against it found place in the dustbin.

Lies became truths. Falsehood became sacred scriptures. The past was rewritten. The future looked ominous.

Forget Kashmir which can now never be saved, thanks to what we did there in the last four years. Forget demonetisation’s monsters. Forget the endless price rises. Forget the fads like renaming places or erecting statues. Now even the farmers are being sold to the corporate bigwigs. The latest is that the private insurance companies are reaping crores and crores in the name of farmers who are actually dying slow deaths. Praksh couldn’t take it anymore.

“What are you going to do now?” Obhijit asked picking up Prakash’s resignation letter.

“Taking up vanvas for a year.”

“Banbas?”

“Going to do B.Ed.”

“Then?”

“The classroom is where the revolution should begin.”

Obhijit Choudhary stared at the young man, the promising journalist, before averting his eyes to look at the Delhi Metro train rolling on a few metres away on its elevated tracks.

“I hope you won’t become a Maoist,” the Editor-in-Chief muttered as if to no one.


Top post on IndiBlogger, the biggest community of Indian Bloggers

Comments

  1. Good story. I think no Bengali, self respecting or otherwise, spells Abhijit as Obhijit. But being a noun and a name, we can argue it is my way or highway.

    ReplyDelete
    Replies
    1. We used to have much fun with certain Bengali mannerisms when I was in Shillong. This spelling came from those days. Just a touch of naughtiness.

      Delete

Post a Comment

Popular posts from this blog

The Adventures of Toto as a comic strip

  'The Adventures of Toto' is an amusing story by Ruskin Bond. It is prescribed as a lesson in CBSE's English course for class 9. Maggie asked her students to do a project on some of the lessons and Femi George's work is what I would like to present here. Femi converted the story into a beautiful comic strip. Her work will speak for itself and let me present it below.  Femi George Student of Carmel Public School, Vazhakulam, Kerala Similar post: The Little Girl

The Art of Subjugation: A Case Study

Two Pulaya women, 1926 [Courtesy Mathrubhumi ] The Pulaya and Paraya communities were the original landowners in Kerala until the Brahmins arrived from the North with their religion and gods. They did not own the land individually; the lands belonged to the tribes. Then in the 8 th – 10 th centuries CE, the Brahmins known as Namboothiris in Kerala arrived and deceived the Pulayas and Parayas lock, stock, and barrel. With the help of religion. The Namboothiris proclaimed themselves the custodians of all wealth by divine mandate. They possessed the Vedic and Sanskrit mantras and tantras to prove their claims. The aboriginal people of Kerala couldn’t make head or tail of concepts such as Brahmadeya (land donated to Brahmins becoming sacred land) or Manu’s injunctions such as: “Land given to a Brahmin should never be taken back” [8.410] or “A king who confiscates land from Brahmins incurs sin” [8.394]. The Brahmins came, claimed certain powers given by the gods, and started exploi...

The music of an ageing man

Having entered the latter half of my sixties, I view each day as a bonus. People much younger become obituaries these days around me. That awareness helps me to sober down in spite of the youthful rush of blood in my indignant veins. Age hasn’t withered my indignation against injustice, fraudulence, and blatant human folly, much as I would like to withdraw from the ringside and watch the pugilism from a balcony seat with mellowed amusement. But my genes rage against my will. The one who warned me in my folly-ridden youth to be wary of my (anyone’s, for that matter) destiny-shaping character was farsighted. I failed to subdue the rages of my veins. I still fail. That’s how some people are, I console myself. So, at the crossroads of my sixties, I confess to a dismal lack of emotional maturity that should rightfully belong to my age. The problem is that the sociopolitical reality around me doesn’t help anyway to soothe my nerves. On the contrary, that reality is almost entirely re...

Mahatma Ayyankali’s Relevance Today

About a year before he left for Chicago (1893), Swami Vivekananda visited Kerala and described the state (then Travancore-Cochin-Malabar princely states) as a “lunatic asylum.” The spiritual philosopher was shocked by the brutality of the caste system that was in practice in the region. The peasant caste of Pulayas , for example, had to keep a distance of 90 feet from Brahmins and 64 feet from Nairs. The low caste people were denied most human rights. They could not access education, enter temple premises, or buy essentials from markets. They were not even considered as humans. Ayyankali (1863-1941) was a Pulaya leader who emerged to confront the situation. I just finished reading a biography of his in Malayalam and was highly impressed by the contributions of the great man who came to be known in Kerala as the Mahatma of the Dalits . What prompted me to order a copy of the biography was an article I read in a Malayalam periodical last week. The article described how Ayyankali...

Duryodhana Returns

Duryodhana was bored of his centuries-long exile in Mythland and decided to return to his former kingdom. Arnab Gau-Swami had declared Bihar the new Kurukshetra and so Duryodhana chose Bihar for his adventure. And Bihar did entertain him with its modern enactment of the Mahabharata. Alliances broke, cousins pulled down each other, kings switched sides without shame, and advisers looked like modern-day Shakunis with laptops. Duryodhana’s curiosity was more than piqued. There’s more masala here than in the old Hastinapura. He decided to make a deep study of this politics so that he could conclusively prove that he was not a villain but a misunderstood statesman ahead of his time. The first lesson he learns is that everyone should claim that they are the Pandavas, and portray everyone else as the Kauravas. Every party claims they stand for dharma, the people, and justice. And then plot to topple someone, eliminate someone else, distort history, fabricate expedient truths, manipulate...